Jurnal Living Hadis
Jurnal Living Hadis (ISSN: 2528-7567) (e_ISSN: 2548-4761) is a yearly dual published journal issued by Department of Hadith Studies, Faculty of Ushuluddin and Islamic Thought, UIN Sunan Kalijaga Yogyakarta in cooperation with ASILHA (Asosiasi Ilmu Hadis Indonesia, Association of Hadith Studies in Indonesia). Jurnal Living Hadis circulates research from lecturers, researchers, as well as intellectual who focus on the study on hadith; including takhrij al hadith, ma’anil hadith, mukhtalif-musykil hadith, contemporary hadith studies, hermeneutics, methodology and syarah hadith (interpretation of hadith) up to social phenomenon of hadith, worldly known as living hadith.
Articles
140 Documents
<![CDATA[The Role of the Front Nahdliyin to Support Sovereignty over Natural Resources: Hadith Reception on Ecology ]]>
<![CDATA[Wahyu Saepudin]]>
<![CDATA[ Jurnal Living Hadis Vol 6, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/livinghadis.2021.2402
<![CDATA[The Front Nahdliyin for Sovereignty over Natural Resources (FNKSDA) is an organization concentrated on socio-ecological issues. FNKSDA bases its struggle on religious text, including hadith. Hadith generally recognized as part of an important learning resource in Islamic boarding schools (Pesantren) in Indonesia. This organization uses hadith and traditions of their Pesantren, to organize their ideas, interpretations, and organizational framework. This paper describes FNKSDA's ideas and responds in understanding hadith related to the socio-ecological issues. By using in-depth interview method this article finds that socio-ecological hadith are perceived with a synchronous reception. FNKSDA uses three construction elements in its acceptance theory called general norms. This research also finds some indirect relation between the reception of hadith in the present and in the Prophetic era, without any imaginary contradiction]]>
<![CDATA[The Practice of Reciting Asmā` al-Ḥusnā in Weekly Ḥalaqa ]]>
<![CDATA[Abdul Wachid Luthfi]]>
<![CDATA[ Jurnal Living Hadis Vol 5, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/livinghadis.2020.2335
<![CDATA[The practice of reciting asmā`ul-ḥusnā by certain groups is in most cases intended to be a form of afterlife-oriented worship. Seeing the practice more closely, as practiced by the customer of the Bank Wakaf Mikro this article argues that the practice indeed has in itself a formal-substantive part, that is the recitation of asmā`ul-ḥusnā. It also at the same time argues that the very practice serves as a means to generate social/cultural benefit for the performers. Furthermore, the practice observed in this research also finds its root on the prophetic hadith and thus a practice of living hadith. It shows that there has been a transmission and transformation of the hadith in both the text and content that results in, among others, the practice of reciting asmā`ul-ḥusnā by certain groups in a greatly varying ways]]>
<![CDATA[Hadith Practices in Ziarah Kubrā Tradition in Palembang Arabian Village ]]>
<![CDATA[Dewi Fatonah]]>
<![CDATA[ Jurnal Living Hadis Vol 6, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/livinghadis.2021.2354
<![CDATA[Ziāra kubrā is of annual traditions practiced by the Arabs in Palembang to ‘greet’ the holy month Ramadan. It was initially practiced by the Arabs but then other part of the Palembang society join the rallies. It is a three days ceremony held in the last days of Sya’ban, the month just before Ramadan. Adopting Max Weber’s conception of social action, including its four types (traditional and affective action, instrumental rational and rational of values) this article shows that it is traditional action in that it preserves the tradition by the ulama. It is also affective in that it has a sort of emotional binding with the figures (ulamā and auliyā`, the clerics and the saints) and to the month of Sya’ban. It also has instrumental rationality for the people realize that they have all the capacities to run the tradition, in both terms of human resources and financial aspect. It also has rationality of values, for they are willing to get the berkah and benefits from the act of imitating the elders and preserving their tradition. All in all, this article argues that this tradition is of the practice of prophetic hadith on ziāra (pilgrimage) that are widely known from the hadith books.]]>
<![CDATA[The Dialectic of Hadith in Fidyah Tradition in Indramayu ]]>
<![CDATA[Nurkholis Sofwan]]>
<![CDATA[ Jurnal Living Hadis Vol 5, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/livinghadis.2020.2337
<![CDATA[This article describes the dialectic of hadith in fidya tradition in Indramayu. The doctrine of fidya had generated controversies among Muslims in Indramayu, especially the fidya for obligatory daily prayers. However, there are groups of Muslim in Indramayu who believe that fidya is of Islamic teachings a Muslim must observe in his/her daily life. Through observation, interviews, and documentation, also employing the phenomenological and ethnographic perspective, this article gets closer to the tradition and finds that the hadith is seen as a form of iḥtiyāṭ (being careful) with regard to the obligatory prayers and fasting that are yet performed by the death (limited to familial related individuals). This tradition is carried out by giving rice or certain amount of money to the poor, with or without any specific rituals. This brings about some impacts, one of which is the assumption that the tradition serves as a means to help each other, resulting in the fostering of harmony among the society members.]]>
<![CDATA[Study of Tanqih al-Qaul al-Hatsits: The Book of Sheikh Nawawi al-Bantani ]]>
<![CDATA[Muhammad Nurzakka]]>
<![CDATA[ Jurnal Living Hadis Vol 6, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/livinghadis.2021.2356
<![CDATA[Using the descriptive-analytical method, this paper discusses the role of Sheikh Nawawi al-Bantani in the development of hadith studies in Indonesia through his book called Tanqih al-Qaul al-Hasis which is a syarh (review) of the Lubab al-Hadis by Imam Suyuti. In general, Sheikh Nawawi used the ijmali method in writing the book and sometimes also used the tahlili method. The characteristics of the book include: Sheikh Nawawi mentions verses of the Qur'an that have a correlation with the theme of the chapter, there are part of the book describing the biographies of the Prophet’s companions, there are some explanations about the meaning of hadith which includes interpretation, hadith values, and comments on the quality of hadith, Syekh Nawawi uses sufistic approach in explaining hadith, sometime Syekh Nawawi describe the content of hadith using the fiqh perspective. ]]>
<![CDATA[A Critical Study on The Ma’ālim As-Sunna An-Nabawiyya by Ṣāliḥ Asy-Syāmī ]]>
<![CDATA[Ja'far Assagaf]]>
<![CDATA[ Jurnal Living Hadis Vol 5, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/livinghadis.2020.2343
<![CDATA[Asy-Syāmī intended the Ma’ālim as-Sunna an-Nabawiyya to be the fifteenth in the list of the hitherto fourteen hadith books of Muslim. It is made up more concise for the people to access it more easily—of course without deteriorating the fourteen acclaimed primary sources. Reading the book more closely, this article argues that the method asy-Syāmī uses in producing the book triggers hadith scholars to question its worthiness to join the list. I further try to do critique by employing the so-called conventional hadith science recognized widely in Muslim scholarship. I find some aspects in which asy-Syāmī is quite inconsistent in treating the hadith. He take out some parts of hadith text, miscount the total number of the hadith, and do some wrong in classifying and assessing the quality of the hadith. These all make the book unworthy to join the list of primary hadith books for Muslim. However, the book helps Muslim, especially lay Muslim, to understand closer the prophetic hadith.]]>
<![CDATA[Living Hadith in the Practice of Distancing the Line (Ṣaff) in Congregational Prayers during Corona Pandemic ]]>
<![CDATA[Ahmad Syahid]]>
<![CDATA[ Jurnal Living Hadis Vol 5, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/livinghadis.2020.2284
<![CDATA[This is descriptive, qualitative research that explains the practice of distancing the lines (ṣaff) in congregational prayers during the corona pandemic. This research employs phenomenological perspective to do the analysis on the data, particularly the interviews published in online media. Another side of the analysis is the inductive and deductive technique. This research focuses on the ways in which that practice is put into action, the underlying factors, and the impact it poses to the society, particularly the way they face the pandemic. It argues that the practice is a sort of realization of physical distancing to prevent the spreading of the virus and at the same time the real attempt of Indonesian Muslims to observe one of the principal goals of sharia, that is al-muḥāfaẓa ‘alā an-nafs.]]>
<![CDATA[Ratio-Legal Fazlur Rahman's Hermeneutics and Its Influence on Sisters-In-Islam ]]>
<![CDATA[Latifah Abdul Majid]]>;
<![CDATA[Sharifah Nayan]]>
<![CDATA[ Jurnal Living Hadis Vol 6, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/livinghadis.2021.2648
<![CDATA[Scholars of exegesis (interpretation) are unanimous on the method of interpreting al-Quran and Sunnah. However, Fazlur Rahman proposed a modern method of interpretation by applying hermeneutics. He held that this method is to obtain the universal moral values. His assumption is based on the need for al-Quran to be interpreted in a socio-historical context in order to obtain the reasons and purpose of the revealed text and its moral objectives. Fazlur Rahman’s method of interpretation and analysis has its influence on the Sisters-in-Islam (SIS) group. The objective of this article is to evaluate Fazlur Rahman’s method of interpretation and analyse the influences of Fazlur Rahman’s method determine on women’s issues by the SIS group. This is a qualitative research which uses content analysis approach. Research results demonstrated that SIS have adopted Fazlur Rahman’s hermeneutics in expressing their ideas.]]>
<![CDATA[The Concept of Pious Children in the Movie "Surau dan Silek": A Living Hadith Study ]]>
<![CDATA[Muhammad Fajri]]>
<![CDATA[ Jurnal Living Hadis Vol 5, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/livinghadis.2020.2350
<![CDATA[ This article delves into the reception of prophetic hadith in the movie “Surau dan Silek”, bringing with itself an assumption that human activities result from the attempts to understand, either textually or contextually, to the Quran and hadith. Employing reception theory, this article finds that the reception of the hadith in the movie “Surau dan Silek” is mostly exegetical and functional. In some cases the text of the hadith appear as part of the dialogue. In some other cases, the audience will only see the figures’ understanding of certain hadith. In either way, the main theme of the hadith dealt with throughout the movie is ‘being a pious child’. The script introduces ‘pious children’ as one of the so-called ‘amal jāriyah (continuous, never ending rewards) and goes on with the quite detail narrative of the characters of the ‘pious children’. This in itself shows that there has been a transformation of religious ideas, from the silent, not moving text in arid manuscripts to the colorful, cheerful yet religious characters. It is the technological development that allows such visual transformation to go off. It thus provides the society with quite new alternative ways to access and further understand prophetic hadith.]]>
<![CDATA[The Judge's Understanding of Iwad (Living Hadith in Palembang Religious Court) ]]>
<![CDATA[Fatroyah Asr Himsyah]]>
<![CDATA[ Jurnal Living Hadis Vol 6, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/livinghadis.2021.2673
<![CDATA[This study aims to understand the perception of the Palembang Religious Court Judges about Iwad Khulu 'which originated from the Hadith. The results of this study indicate that there are two typologies of understanding of Iwad Khulu', both of theme are textual understanding and contextual understanding. According to the understanding of textual type, iwad must be understood to arise as a result of khulu 'because the husband violated the ta'lik talak so that the wife filed for divorce by paying a ransom in the form of money in the amount of ten thousand rupiahs according to the provisions in The PMA Number 2 of 1990 concerning Obligations of Marriage Registrar, through regulations this Judge no longer takes other considerations. Whereas the contextual type understands that Iwad Khulu 'depends on the type of khulu',when it khulu' due to violations of the ta'lik talak, the iwad depends on the provisions of the Ministry of Religion, while the khulu' purely caused by a reason other than the violation of the ta'lik talak then the considerations are proof, wife's ability and the principle of justice.]]>
